Teaching and Learning in Aboriginal Education

Assignment 1: Critical Review

Introduction
Australia is a country filled with diversity. It’s multicultural and multiracial environment is
reflected within the country's lifestyle, food and cultural practices (Australia.gov.au, UD).
Indigenous people of Australia bring forward an important heritage of which plays a defining role
in the cultural landscape of the country (Australia.gov.au, UD). Indigenous groups are located all
over Australia, although some people mistakenly think that ‘real Aboriginal people’ live in the
bush. People also have incorrectly assumed that all Aboriginal Dreaming sites are only located in
rural areas, but that is not the case. Some Dreaming sites are situated right in the middle of the
city (O’Brien, 2007, p.202).

I believe it is important to acknowledge Aboriginal people as the traditional custodians of our land.
We must also acknowledge and accept that there are common principles and beliefs among all
Aboriginal communities but depending on the location these can differ slightly, the key principles
discussed in this essay may not be universal towards all.

This informative investigation will endeavor to identify the construction of Aboriginal history and
discuss an Aboriginal viewpoint on the key themes; religion, land and schooling. In addition these
key themes will be related to my own context and experiences.

Construction of Aboriginal history:

Anthropologists have given evidence that Aboriginal people have lived in Australia for up to
100,000 years (Behrendt, 1995, p.13). In 1788, Australia was discovered by European’s who settled
on the land. According to Behrendt, there were “over 500 different tribal groups in pre-invasion
society.” (1995, p.13) These tribal groups consisted of smaller groups which were made up of
several families. As a result of the new European ‘system’, Indigenous social systems, knowledge,
traditions and cultural disciplines were eliminated and exterminated (Gunstone, 2008, p.114). The
two main events that where put into place by European’s in an attempt to eliminate the Aboriginal
race was the “forced removal of Aboriginal children from their parents and the relocation of
Aboriginal people from their home reserves.” (Harrison, 2011, p.8) During this period large numbers
of Aboriginal groups were also massacred. The Europeans made the indigenous knowledge and
culture inferior as they “determined whose knowledge is and what was legitimate.” (Gunstone,
2008, p.114).

Through learning about the history of Aboriginal people and the first settlers at school I have been
under the impression that all Europeans wanted to steal the land from the Aboriginal communities.
Although, a local Kaurna man argues that “not all white people wanted to take the land for
themselves and ignore the rights of the local Aboriginal people” (O’Brien, 2007, p.193). Some
wanted to share the land and even made personal friendships with the Indigenous, although he did
state that these people were the exception, rather than the norm (O’Brien, 2007, p.193).

This horrific history between the Indigenous and the Europeans has shaped the cultural relationship
of today. I believe it is important to recognise what has happened, rather than ignore the issues that
have been faced and as a country, a community and as individuals, work together to make a better
future for all.

Vyanah Lethbridge | ID: 110200318

 Religion:
As Australia is a multicultural country this brings forth an increasing number of different religions.
Within these religions comes different beliefs, spiritual connections and sacred places. Unlike any
other, Aboriginal’s base their spirituality and beliefs around the land. Their beliefs are passed on to
future generations through songs dance and dreamtime stories. Religious ceremonies are performed
on the land these of which “symbolise the attachment to the land and the commitment to protect
it” (Behrendt, 1995, p.16). Aboriginal’s find special religious significance is involved with the resting
places of great ancestors and thus the landscape is richly symbolic to them (Behrendt, 1995, p.16).
Just like any other religion, the indigenous have strong beliefs on the creation of the world, of which
they call the dreaming. During this time the “world was created by super beings who created the
land, humans and animals. These spirits gave ceremonies that explained the rules to live by. They
then returned to the rocks and ground and water and sky” (Behrendt, 1995, p.14). These Aboriginal
stories can differ slightly depending on the region but have the same significance.

As I am from a Catholic family, my religious views differ significantly compared to those of Aboriginal
culture. We pass the stories of God and Jesus Christ through the bible, rather than through song,
dance and dreaming stories. The bible is specifically read within the church, this being our sacred
place of worship. Our beliefs about the creation of the world also differ slightly, we agree that the
world was created by a super being, this being God, but we believe that he created the world and
everything in it in only 6 days and all the 7th day he rested.

Attending a catholic school allowed for a more in-depth teaching and understanding of the catholic
beliefs. It also allowed me to gain knowledge about many different religions and learn how to
respect other people’s beliefs even if they are different to my own.

Land:
Indigenous people have a strong belief in custodianship of the land. The connection of “Aboriginal
people to their traditional land and the importance of the land in Aboriginal life cannot be
overemphasised” ((Behrendt, 1995, p.15). They believe each individual has responsibilities and
obligations to look after and care for the land but believe no one can never own the land (Behrendt
P, 1995, p.12). This relationship to the land is universal to all Aboriginal communities located within
Australia. The love of the land is inherited through stories and songs from elders and is passed
through generations. These stories reinforce that Aboriginals have an obligation to “care for the
land, protect the land, respect the past, to not exploit the lands resources and to take responsibility
of passing the country on to future generations” (Behrendt, 1995, p.15).

Non-Aboriginals on the other hand view the land in an ownership way. I am one who respects the
land and how beautiful nature is, I feel like it should be each individuals responsibility to help
minimise issues such as; pollution in our water ways and excess greenhouse gas emissions in the air.
I disagree with land clearing that is not for a beneficial purpose. Although I strongly believe that land
developments in the right area is a huge positive, they provide job opportunities for locals and
people interstate and are able to provide a wide range of goods and services. I don’t necessarily
support the statement ‘that no one can ever own the land’ because it is evident all around the world
that people are buying land in order to build properties and businesses. Although it has got me
questioning who these individuals are buying the land off of, because who truly owns the land?

Vyanah Lethbridge | ID: 110200318

 Thinking back to my schooling in Port Pirie, when attending assembles or masses, we would always
acknowledge the traditional custodians of our land, the Nukunu people. During Humanities and
Social Sciences we were also taught numerus ways of looking after the environment.

Schooling:
Aboriginal children have the same right to education as non-Aboriginal children. When teaching
anywhere within Australia, the classes will most commonly be cross-cultural although that is not
always the case. Harrison explains that “working in Aboriginal education is one of the most
rewarding jobs” (2011, p.5). Although it may be fulfilling, many teachers become discouraged with
lack of progress evident within the Aboriginal class. The teachers find that “there is always enormous
pressure to get things done, to show results and to demonstrate that [they] are doing [their] job”
(Harrison, 2011, p.5). Aboriginal student’s behaviour and lack of interest in learning is not always a
result of how the teacher teaches. It is found that sometimes their behaviour has more to do with
the arguments at home that are subsequently bought to school (Harrison, 2011, p.5).

When working in a cross-cultural education setting it is important to recognise that Aboriginal

students learn in different ways and not necessarily at the same pace as non-Aboriginal students
(Harrison, 2011, p.9). It is important for the teacher to introduce and modify new, creative learning
strategies that are suitable for both cultures and all learning abilities. As a teacher/preservice
teacher our main job when working in a cross-cultural setting is to use the way we teach, talk and
act in front of the children to unite the different cultures (Harrison, 2011, p.9)

I have not had much experience working alongside Aboriginal children but I have gained an insight
into working with students when undertaking placement at Elizabeth North and through working at
Parafield Gardens Out of School Hours Care.

Harrison discusses in his article, how Aboriginal students typically learn at a slower pace than non-
Aboriginals, this statement may be accurate for the majority but an Indigenous child’s learning
ability should not be underestimated because of it. When I was on placement I was put in a year 1
classroom. All students in this class were below the suggested learning capability of a grade 1. There
was a young boy in the class that was half Aboriginal, I quickly discovered that he had the highest
reading level in the class, this proves that Harrison statement is not always correct.

When talking about Aboriginal student’s behaviour and lack of interest in learning, I believe that this
should not be refined to just Aboriginal students! I’ve seen firsthand that students bring their
negative emotions and behaviour from home to the school yard. I do feel as though in this
circumstance it is easy to look at the negatives and not the positives, it is also evident that when
good things happen at home, (go out for tea, dad comes home from his fly-in-fly-out job, ect.)
students will bring a much more positive behaviour to school.

Vyanah Lethbridge | ID: 110200318

 Critical Self-reflection:
The different literature has influenced and confirmed the way that I think about Indigenous
Australians and has taught me many knew things that I would have never even considered.
‘Communicating positively’ was the most beneficial reading as it allowed me to understand
appropriate word usage when referring to Aboriginal people and communities. This appropriate use
of language is fundamental in ensuring the use of non-discriminatory language and helps to develop
positive relationships between Aboriginal and non-Aboriginal people (Cassidy, 2004, p.3).

The other readings informed me about Aboriginal beliefs, values and rituals, the history, what to
expect when starting out as an Aboriginal teacher and the benefit of working alongside the
community. Safe to say that I have a more extensive knowledge and respect for the Indigenous
people of Australia. I have always regarded working with children as a rewarding and worthwhile
occupation but I have never considered working with a whole classroom full of Aboriginal students.
Until now. With all this knew knowledge I feel as though this would be a challenging and even more
rewarding stepping stone in my career. No matter the classroom or school this respect and
knowledge will be passed down to my future students.

Conclusion:
I am passionate when I say that everyone has the right to an education, regardless of their age, sex,
where they live, what race they are or whether or not they have a disability. I feel as though the
more information that is learnt about the Aboriginal culture the more inclusive and non-
discriminate non-Aboriginals will become. Though this investigation I was able to discover and
inform a range of information based on the Indigenous culture, these being their views on religion,
the land and schooling. This information was then compared to my upbringing and schooling
experiences where we found many significate differences.

Reference List:
Australia.gov.au. (Undated). our country | australia.gov.au. [Online] Available at:
http://www.australia.gov.au/about-australia/our-country [Accessed 9 Feb. 2017].

Behrendt, L. (1995). Aboriginal dispute resolution: a step towards self-determination and community
autonomy. 1st ed. NSW: Federation Press, pp.12-16.

Cassidy, K. (2004). Communicating positively. 1st ed. North Sydney, N.S.W.: NSW Dept. of Health,
p.3.

Gunstone, A. (2008). History, politics & knowledge: essays in Australian indigenous studies. 1st ed.
Nth Melbourne, Vic: Australian Scholarly Publishing.

Harrison, N. (2011). Teaching and Learning in Aboriginal Education. 1st ed. South Melbourne: Oxford
University Press.

O'Brien, L. (2007). And the clock struck thirteen: the life and thoughts of Kaurna Elder Uncle Lewis
Yerloburka O'Brien.. 1st ed. Kent Town, S. Aust.: Wakefield Press.

Vyanah Lethbridge | ID: 110200318